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Foundation for the Preservation of the Mahayana Tradition
The FPMT is an organization devoted to preserving and spreading Mahayana Buddhism worldwide by creating opportunities to listen, reflect, meditate, practice and actualize the unmistaken teachings of the Buddha and based on that experience spreading the Dharma to sentient beings. We provide integrated education through which people’s minds and hearts can be transformed into their highest potential for the benefit of others, inspired by an attitude of universal responsibility and service. We are committed to creating harmonious environments and helping all beings develop their full potential of infinite wisdom and compassion. Our organization is based on the Buddhist tradition of Lama Tsongkhapa of Tibet as taught to us by our founders Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche.
- Willkommen
Die Stiftung zur Erhaltung der Mahayana Tradition (FPMT) ist eine Organisation, die sich weltweit für die Erhaltung und Verbreitung des Mahayana-Buddhismus einsetzt, indem sie Möglichkeiten schafft, den makellosen Lehren des Buddha zuzuhören, über sie zur reflektieren und zu meditieren und auf der Grundlage dieser Erfahrung das Dharma unter den Lebewesen zu verbreiten.
Wir bieten integrierte Schulungswege an, durch denen der Geist und das Herz der Menschen in ihr höchstes Potential verwandelt werden zum Wohl der anderen – inspiriert durch eine Haltung der universellen Verantwortung und dem Wunsch zu dienen. Wir haben uns verpflichtet, harmonische Umgebungen zu schaffen und allen Wesen zu helfen, ihr volles Potenzial unendlicher Weisheit und grenzenlosen Mitgefühls zu verwirklichen.
Unsere Organisation basiert auf der buddhistischen Tradition von Lama Tsongkhapa von Tibet, so wie sie uns von unseren Gründern Lama Thubten Yeshe und Lama Thubten Zopa Rinpoche gelehrt wird.
- Bienvenidos
La Fundación para la preservación de la tradición Mahayana (FPMT) es una organización que se dedica a preservar y difundir el budismo Mahayana en todo el mundo, creando oportunidades para escuchar, reflexionar, meditar, practicar y actualizar las enseñanzas inconfundibles de Buda y en base a esa experiencia difundir el Dharma a los seres.
Proporcionamos una educación integrada a través de la cual las mentes y los corazones de las personas se pueden transformar en su mayor potencial para el beneficio de los demás, inspirados por una actitud de responsabilidad y servicio universales. Estamos comprometidos a crear ambientes armoniosos y ayudar a todos los seres a desarrollar todo su potencial de infinita sabiduría y compasión.
Nuestra organización se basa en la tradición budista de Lama Tsongkhapa del Tíbet como nos lo enseñaron nuestros fundadores Lama Thubten Yeshe y Lama Zopa Rinpoche.
A continuación puede ver una lista de los centros y sus páginas web en su lengua preferida.
- Bienvenue
L’organisation de la FPMT a pour vocation la préservation et la diffusion du bouddhisme du mahayana dans le monde entier. Elle offre l’opportunité d’écouter, de réfléchir, de méditer, de pratiquer et de réaliser les enseignements excellents du Bouddha, pour ensuite transmettre le Dharma à tous les êtres. Nous proposons une formation intégrée grâce à laquelle le cœur et l’esprit de chacun peuvent accomplir leur potentiel le plus élevé pour le bien d’autrui, inspirés par le sens du service et une responsabilité universelle. Nous nous engageons à créer un environnement harmonieux et à aider tous les êtres à épanouir leur potentiel illimité de compassion et de sagesse. Notre organisation s’appuie sur la tradition guéloukpa de Lama Tsongkhapa du Tibet, telle qu’elle a été enseignée par nos fondateurs Lama Thoubtèn Yéshé et Lama Zopa Rinpoché.
Visitez le site de notre Editions Mahayana pour les traductions, conseils et nouvelles du Bureau international en français.
Voici une liste de centres et de leurs sites dans votre langue préférée
- Benvenuto
L’FPMT è un organizzazione il cui scopo è preservare e diffondere il Buddhismo Mahayana nel mondo, creando occasioni di ascolto, riflessione, meditazione e pratica dei perfetti insegnamenti del Buddha, al fine di attualizzare e diffondere il Dharma fra tutti gli esseri senzienti.
Offriamo un’educazione integrata, che può trasformare la mente e i cuori delle persone nel loro massimo potenziale, per il beneficio di tutti gli esseri, ispirati da un’attitudine di responsabilità universale e di servizio.
Il nostro obiettivo è quello di creare contesti armoniosi e aiutare tutti gli esseri a sviluppare in modo completo le proprie potenzialità di infinita saggezza e compassione.
La nostra organizzazione si basa sulla tradizione buddhista di Lama Tsongkhapa del Tibet, così come ci è stata insegnata dai nostri fondatori Lama Thubten Yeshe e Lama Zopa Rinpoche.
Di seguito potete trovare un elenco dei centri e dei loro siti nella lingua da voi prescelta.
- 欢迎 / 歡迎
简体中文
“护持大乘法脉基金会”( 英文简称:FPMT。全名:Foundation for the Preservation of the Mahayana Tradition) 是一个致力于护持和弘扬大乘佛法的国际佛教组织。我们提供听闻,思维,禅修,修行和实证佛陀无误教法的机会,以便让一切众生都能够享受佛法的指引和滋润。
我们全力创造和谐融洽的环境, 为人们提供解行并重的完整佛法教育,以便启发内在的环宇悲心及责任心,并开发内心所蕴藏的巨大潜能 — 无限的智慧与悲心 — 以便利益和服务一切有情。
FPMT的创办人是图腾耶喜喇嘛和喇嘛梭巴仁波切。我们所修习的是由两位上师所教导的,西藏喀巴大师的佛法传承。
繁體中文
護持大乘法脈基金會”( 英文簡稱:FPMT。全名:Found
ation for the Preservation of the Mahayana Tradition ) 是一個致力於護持和弘揚大乘佛法的國際佛教組織。我們提供聽聞, 思維,禪修,修行和實證佛陀無誤教法的機會,以便讓一切眾生都能 夠享受佛法的指引和滋潤。 我們全力創造和諧融洽的環境,
為人們提供解行並重的完整佛法教育,以便啟發內在的環宇悲心及責 任心,並開發內心所蘊藏的巨大潛能 — 無限的智慧與悲心 – – 以便利益和服務一切有情。 FPMT的創辦人是圖騰耶喜喇嘛和喇嘛梭巴仁波切。
我們所修習的是由兩位上師所教導的,西藏喀巴大師的佛法傳承。 察看道场信息:
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The reason we are unhappy is because we have extreme craving for sense objects – samsaric objects – and we grasp at them. We are seeking to solve our problems, but we are not seeking in the right place. The right place is our ego-grasping.
Lama Thubten Yeshe
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The Foundation Store is FPMT’s online shop and features a vast selection of Buddhist study and practice materials written or recommended by our lineage gurus. These items include homestudy programs, prayers and practices in PDF or eBook format, materials for children, and other resources to support practitioners.
Items displayed in the shop are made available for Dharma practice and educational purposes, and never for the purpose of profiting from their sale. Please read FPMT Foundation Store Policy Regarding Dharma Items for more information.
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What Is the Self?
We must give priority to changing and developing our inner world through learning and practicing Dharma in order to end our suffering and the suffering of others. Lama Zopa Rinpoche gave priceless and detailed advice on this topic last year to a Dharma center facing difficulties. We’re sharing it now as part of the FPMT Annual Review 2020: Transforming Challenges into the Path. Here’s a short excerpt:
Even though there are numberless buddhas and bodhisattvas, why so far have we not become free from the oceans of samsaric sufferings? Why do we suffer continuously? Why are we not yet enlightened? Why do we continue to suffer and suffer? We have followed our self-cherishing as if it were our best guide, a god, our best helper. We have been led by the selfish mind, the great demon, doing exactly what it says, thinking, “This is me. This is I. This is what I want.” That is totally wrong! That’s not you, that’s not me, that’s not the I. The body is not the I; mind is not the I; both together are not the I. Yet there is no I that exists separate from the aggregates.
Of course, I’m not saying that there is no I. There is an I. But what exists is nothing other than what is merely labeled by the mind. So what the I is, is most extremely subtle. We ordinary beings, like myself, never think we are acting for the merely labeled I. If, for example, when we got angry we were able to meditate right at that time—“What is I? It exists in mere name”—there would be no place for our anger. It would totally disappear. It wouldn’t go anywhere; it would just become non-existent. The place from which that anger arises, the I, would no longer be there.
Similarly, the moment that you think the I exists in mere name, right at that time you see the real I is one hundred percent not there. That proves, or identifies, to your mind that the false I is simply an illusion.
In the first moment, the mind focuses on the aggregates, and then that same mind merely labels, or merely imputes, “I” upon them. That is how we create the I. Then, in the second moment, the I appears back to our mind as if it existed from its own side, as if it existed by itself, as if it were truly existent, or, in everyday language, as if it were a real I. It appears that way because of negative imprints left on our mental continuum from beginningless rebirths by the ignorance that holds the I as real, as existing from its own side, as existing by nature. That is projected, or decorated, by these negative imprints.
Then, in the third moment, we believe, or we hold on to, this concept of an I existing from its own side as one hundred percent true. Just to clarify, not a permanent I existing alone and existing with its own freedom. Also, not an I existing self-sufficiently. Also, not an I existing from its own side completely without depending on the substance, the imprint, left on the seventh consciousness, the mind-basis-of-all, and then experienced as both the object and the subject, the knowing mind. It is not even that, the gagja, the object to be refuted, according to the Cittamatra school of Buddhist philosophy.
The view of the next school higher than that, the Madhyamika Svatantrika, is that the gagja is the I that is not labeled by the mind but truly exists from its own side. According to the Svatantrika view, there is some existence from its own side but it is also labeled by the mind. Even that is not correct, but that is what they falsely believe. That is their right view.
However, in the view of the highest philosophical school, the Madhyamika Prasangika, this is the actual gagja, the object of refutation. Something that exists from its own side, even a little; something not totally from its own side but something from its own side, something small—that is totally non-existent according to Prasangika.
Realizing the total non-existence of that is the realization of the Prasangika view of emptiness. The wisdom realizing that is the only view that can directly eliminate the root of samsara, the ignorance that holds the I as real. Here I’m talking about the very subtle gagja—that there is something from its own side, even though it is labeled by mind. Even that is totally nonexistent. That belief is the root of samsara, the oceans of suffering. From that, ignorance arises, attachment arises, anger arises, jealousy arises, pride arises, and doubt arises. From that, the six root delusions and the twenty secondary delusions arise, and then in all the details, the 84,000 delusions.
Thus, that wrong concept, the ignorance that believes something exists from its own side, is the true cause of suffering, the principal one. From that, delusion and karma arise, bringing about all the various samsaric sufferings: the heavy suffering of the hells, the heavy suffering of the hungry ghosts, the heavy suffering of the animals, the heavy suffering of the human beings, the heavy suffering of the sura and asura beings, the suffering of rebirth, the suffering of sickness, the suffering of old age, and the suffering of death. All that comes from there. …
Read Rinpoche’s entire advice in the FPMT Annual Review 2020: Transforming Challenges into the Path.
Lama Zopa Rinpoche is the spiritual director of the Foundation for the Preservation of Mahayana Tradition (FPMT), a Tibetan Buddhist organization dedicated to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and community service.
Watch Rinpoche’s recent teachings and find links to transcripts, MP3s, additional practice advice, and more on the page Lama Zopa Rinpoche’s Teachings on Thought Transformation during the Time of COVID-19.
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*powered by Google TranslateTranslation of pages on fpmt.org is performed by Google Translate, a third party service which FPMT has no control over. The service provides automated computer translations that are only an approximation of the websites' original content. The translations should not be considered exact and only used as a rough guide.Realize that the nature of your mind is different from that of the flesh and bone of your physical body. Your mind is like a mirror, reflecting everything without discrimination. If you have understanding-wisdom, you can control the kind of reflection that you allow into the mirror of your mind.